Distinctions Among Reciting Huatou, Observing Huatou, and Investigating Huatou

Observing the hua-tou cultivates concentration power, enabling the mind to dwell before the words, preventing any text or language from arising. When concentration power is insufficient, text and language inevitably emerge, with internal voices incessantly chattering—this is called reciting the hua-tou. Thus, it is said that without concentration power, the mind merely repeats a phrase over and over. With sufficient concentration power, the internal voices and mental impressions of text vanish.

When the concentration power from observing the hua-tou becomes sufficient, one can then investigate the hua-tou, probing the meaning of the phrase while text and language scarcely arise, avoiding emotional or intellectual interpretations. Only then can genuine realization occur, not merely intellectual understanding. Those lacking concentration power can, at best, attain intellectual understanding if they seek realization. The hua-tou is a phrase pointing to True Suchness; it contains a secret that can give rise to a doubt sensation. After doubt arises, investigation can unravel the secret, thereby breaking through delusion and attaining enlightenment. The so-called "observing the hua-tou" means the mind dwells before the words; not a single character of the phrase should appear in the mind, yet the meaning of the entire phrase hangs suspended, pondered by the mind. The mental faculty of intellect takes this investigation as a problem it must resolve, unwilling to abandon it, silently applying effort together with consciousness. When the time is ripe, the secret is deciphered. Whether investigating a kōan or a hua-tou depends on individual habits and preferences; both can lead one to break through delusion and attain enlightenment.

Investigating Chan is not solving riddles. First, one must possess a profound foundation in the fundamental theories of Buddhadharma, understanding why Chan is investigated, what the content and objective of the investigation are, how to investigate, and where to begin. Only after establishing a solid theoretical foundation and possessing sufficient concentration power can one investigate a hua-tou or a kōan. When investigating a kōan, one must understand what constitutes a kōan, what its content and objective are, what the kōan points to, and what it enables us to attain. One must also discern the crucial point of the kōan, why the kōan is presented as it is, and what it signifies. When our concentration power, merit, and conditions are all sufficient, doubt sensation will arise regarding the object of investigation. Doubting back and forth, once the time is ripe, one realizes the True Mind, the eighth consciousness—this is enlightenment.

Observing the hua-tou cultivates concentration power; investigating the hua-tou probes its inner meaning. Only when concentration power is sufficient can doubt sensation arise. With doubt sensation, investigation can occur. After investigation, doubt is resolved, and the object of investigation—the Tathāgatagarbha—is realized. This is enlightenment; at that moment, all secrets contained within the hua-tou are known. As for whether investigating a hua-tou or a kōan is more suitable, this varies from person to person. Generally, kōans have richer content, point more clearly in a specific direction, employ concise and straightforward methods, and feature more lively reasoning, making them easier to approach. Whether investigating a hua-tou or a kōan, one should choose what sparks interest, where doubt sensation feels heavier, or what seems to offer an entry point—this leads to quicker progress. Before this, one must examine the extent of their practice of the Six Pāramitās of a Bodhisattva and whether the conditions of a Bodhisattva are fulfilled, then strive to perfect the conditions of the Six Pāramitās. If the Six Pāramitās are not yet well-cultivated, one should not rush into Chan investigation. Spiritual practice advances step by step; each stage requires building a solid foundation. With a stable foundation, subsequent practice proceeds as smoothly as sailing downstream, without obstruction.